The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance.
The priests the Levites - shall have no part - That is, says Rab. Maimon, they shall have no part in the spoils taken from an enemy.
Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them.
The Lord is their inheritance - He is the portion of their souls; and as to their bodies, they shall live by the offerings of the Lord made by fire, i. e., the meat-offering, the sin-offering, and the trespass-offering; and whatever was the Lord's right, in these or other offerings, he gave to the priests.
And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw.
Offer a sacrifice - זבחי הזבח zobechey hazzebach. The word זבח zebach is used to signify, not only an animal sacrificed to the Lord, but also one killed for common use. See Genesis 46:1; Proverbs 17:1; Ezekiel 39:17. And in this latter sense it probably should be understood here; and, consequently, the command in this verse relates to what the people were to allow the priests and Levites from the animals slain for common use. The parts to be given to the priests were,
1. The shoulder, probably cut off from the beast with the skin on; so Maimonides.
2. The two cheeks, which may include the whole head.
3. The maw - the whole of those intestines which are commonly used for food.
The firstfruit also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.
The first-fruit also of thy corn, of thy wine, and of thine oil, etc. - All these firstfruits and firstlings were the Lord's portion, and these he gave to the priests.
For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever.
And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the LORD shall choose;
Then he shall minister in the name of the LORD his God, as all his brethren the Levites do, which stand there before the LORD.
They shall have like portions to eat, beside that which cometh of the sale of his patrimony.
The sale of his patrimony - So we find that, though the Levites might have no part of the land by lot, yet they were permitted to make purchases of houses, goods, and cattle, yea, of fields also. See the case of Abiathar, 1 Kings 2:26 (note), and of Jeremiah, Jeremiah 32:7-8 (note).
When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.
There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,
To pass through the fire - Probably in the way of consecration to Molech, or some other deity. It is not likely that their being burnt to death is here intended. See on Leviticus 18:21 (note).
Divination - קסם קסמים kosem kesamim, one who endeavors to find out futurity by auguries, using lots, etc.
Observer of times - מעונן meonen, one who pretends to foretell future events by present occurrences, and who predicts great political or physical changes from the aspects of the planets, eclipses, motion of the clouds, etc., etc. See on Genesis 41:8 (note).
Enchanter - מנחש menachesh, from נחש nichesh, to view attentively; one who inspected the entrails of beasts, observed the flight of birds, etc., etc., and drew auguries thence. Some think divination by serpents is meant, which was common among the heathen.
A witch - מחשף mechashsheph, probably those who by means of drugs, herbs, perfumes, etc., pretended to bring certain celestial influences to their aid. See the note on Leviticus 19:26.
Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.
A charmer - חבר חבר chober chaber, one who uses spells; a peculiar conjunction, as the term implies, of words, or things, tying knots, etc., for the purposes of divination. This was a custom among the heathen, as we learn from the following verses: -
Necte Tribus Nodis ternos, Amarylli, colores:
Necte, Amarylli, modo; et Veneris, dic, vincula necto.
Virg. Ecclesiastes 8. ver. 77.
"Knit with three Knots the fillets, knit them straight;
Then say, these Knots to love Iconsecrate."
A consulter with familiar spirits - שאל אוב shoel ob, a Pythoness, one who inquires by the means of one spirit to get oracular answers from another of a superior order. See on Leviticus 19:31 (note).
A wizard - ידעני yiddeoni, a wise one, a knowing one. Wizard was formerly considered as the masculine of witch, both practising divination by similar means. See on Exodus 22:13 (note), and Leviticus 19:31 (note).
Or a necromancer - דרש אל המתים doresh el hammethim, one who seeks from or inquires of the dead. Such as the witch at Endor, who professed to evoke the dead, in order to get them to disclose the secrets of the spiritual world.
For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee.
Thou shalt be perfect with the LORD thy God.
For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so to do.
The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
The Lord thy God will raise up unto thee a Prophet - Instead of diviners, observers of times, etc., God here promises to give them an infallible guide, who should tell them all things that make for their peace, so that his declarations should completely answer the end of all the knowledge that was pretended to be gained by the persons already specified.
Like unto me - Viz., a prophet, a legislator, a king, a mediator, and the head or chief of the people of God. This was the very person of whom Moses was the type, and who should accomplish all the great purposes of the Divine Being. Such a prophet as had never before appeared, and who should have no equal till the consummation of the world.
This prophet is the Lord Jesus, who was in the bosom of the Father, and who came to declare him to mankind. Every word spoken by him is a living infallible oracle from God himself; and must be received and obeyed as such, on pain of the eternal displeasure of the Almighty. See Deuteronomy 18:19, and Acts 3:22, Acts 3:23; and see the conclusion of this chapter, Deuteronomy 18:22 (note).
According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.
And the LORD said unto me, They have well spoken that which they have spoken.
I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.
And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.
But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.
And if thou say in thine heart, How shall we know the word which the LORD hath not spoken?
When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.
If the thing follow not - It is worthy of remark that the prophets in general predicted those things which were shortly to come to pass, that the people might have the fullest proof of their Divine mission, and of the existence of God's providence in the administration of the affairs of men.
The promise contained in the Deuteronomy 18:15 and Deuteronomy 18:18 verses of this chapter has long been considered of the first importance in the controversies between the Christians and Jews. "Christ," says Ainsworth, "was to be a man, and of the stock of the Jews, by promise, because the people could not endure to hear the voice of God, Deuteronomy 18:16. And as in respect of his prophecy, so of the priesthood: for every high priest is taken from among men, Hebrews 5:1; and also of his kingdom, as in Deuteronomy 17:15 : From among thy brethren shalt thou set a king over thee like unto me.
"1. Christ alone was like unto Moses as a Prophet; for it is written, There arose not a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders which the Lord sent him to do, Deuteronomy 34:10, Deuteronomy 34:11, Deuteronomy 34:12. This therefore cannot be understood of the ordinary prophets which were raised up in Israel, but of Christ only, as the apostles expound it Acts 2:22-26.
2. Christ was like unto Moses in respect to his office of mediation between God and his people, Deuteronomy 5:5; 1 Timothy 2:5; but greater than Moses as being the mediator of a better covenant, (or testament), which was established upon better promises, Hebrews 8:6.
3. Christ was like unto Moses in excellency; for as Moses excelled all the prophets in speaking to God mouth to mouth, Numbers 12:6, Numbers 12:7,Numbers 12:8, so Christ excelled him and all men in that being in the bosom of the Father, he hath come down from heaven and declared God unto us, John 1:18; John 3:13.
4. Christ was like to Moses in faithfulness, but therein also excelling; for Moses was faithful in God's house as a servant, but Christ as the son over his own house, Hebrews 3:2, Hebrews 3:5, Hebrews 3:6.
5. Christ was like to Moses in signs and wonders, wherein he also excelled Moses, as the history of the Gospel shows; for he was a prophet mighty in deed and word before God and all the people, Luke 24:19. A man approved of God among them, by miracles, signs, and wonders, which God did by him in the midst of them, Acts 2:22. For he did among them the works which no other man did, John 15:24. Unto him, that is, not unto the diviners, wizards, or any such like, but unto him, and him only; as Him thou shalt serve, Deuteronomy 6:13, is expounded, Him only, Matthew 4:10. And though this is principally meant of Christ in person, of whom God said, Hear him, Matthew 17:5; yet it implies also his ministers, as himself said, He that heareth you heareth me, Luke 10:16." To these may be added,
7. He was like to Moses as a legislator. Moses gave laws to Israel by the authority and commandment of God, which the Jews have ever acknowledged as coming from the immediate inspiration of the Almighty: these are contained in the Pentateuch. Christ gave a new law, the Gospel contained in the four Evangelists and Acts of the Apostles, on which the Christian Church is founded, and by which all genuine Christians are governed both in heart and life. To all which may be added,
8. That God never commissioned any human beings to give laws to mankind but Moses and Christ; and therefore, as a lawgiver, Christ alone resembles Moses; for to the present hour none but themselves have given laws in the name of God, which he has ratified and confirmed by the most indubitable and infallible signs, proofs, and miracles.
Dr. Jortin, in his Remarks on Ecclesiastical History, has drawn a parallel between Moses and Christ in a great number of particulars, which he concludes thus: "Let us search all the records of universal history, and see if we can find a man who was so like to Moses as Christ was, and so like to Christ as Moses was. If we cannot find such a one, then have we found Him of whom Moses in the law and the prophets did write to be Jesus of Nazareth, the Son of God." On this subject see Ainsworth, Calmet, and Dodd, who have all marked this striking correspondence between Moses and Christ.